Yohanes 4:38

4:38 I sent you to reap what you did not work for; others have labored and you have entered into their labor.”

Yohanes 6:2

6:2 A large crowd was following him because they were observing the miraculous signs he was performing on the sick.

Yohanes 6:11

6:11 Then Jesus took the loaves, and when he had given thanks, he distributed the bread to those who were seated. He then did the same with the fish, ¹  as much as they wanted.

Yohanes 6:45

6:45 It is written in the prophets, ‘And they will all be taught by God.’ ²  Everyone who hears and learns from the Father ³  comes to me.

Yohanes 6:61

6:61 When Jesus was aware ⁴  that his disciples were complaining ⁵  about this, he said to them, “Does this cause you to be offended? ⁶ 

Yohanes 7:4

7:4 For no one who seeks to make a reputation for himself ⁷  does anything in secret. ⁸  If you are doing these things, show yourself to the world.”

Yohanes 7:26

7:26 Yet here he is, speaking publicly, ⁹  and they are saying nothing to him. ¹⁰  Do the rulers really know that this man ¹¹  is the Christ? ¹² 

Yohanes 9:3

9:3 Jesus answered, “Neither this man ¹³  nor his parents sinned, but he was born blind so that ¹⁴  the acts ¹⁵  of God may be revealed ¹⁶  through what happens to him. ¹⁷ 

Yohanes 11:8

11:8 The disciples replied, ¹⁸  “Rabbi, the Jewish leaders ¹⁹  were just now trying ²⁰  to stone you to death! Are ²¹  you going there again?”

Yohanes 12:3

12:3 Then Mary took three quarters of a pound ²²  of expensive aromatic oil from pure nard ²³  and anointed the feet of Jesus. She ²⁴  then wiped his feet dry with her hair. (Now the house was filled with the fragrance of the perfumed oil.) ²⁵ 

Yohanes 12:42

12:42 Nevertheless, even among the rulers ²⁶  many believed in him, but because of the Pharisees ²⁷  they would not confess Jesus to be the Christ, ²⁸  so that they would not be put out of ²⁹  the synagogue. ³⁰ 

Yohanes 16:5

16:5 But now I am going to the one who sent me, ³¹  and not one of you is asking me, ‘Where are you going?’ ³² 

Yohanes 18:25

Peter’s Second and Third Denials

18:25 Meanwhile Simon Peter was standing in the courtyard ³³  warming himself. They said to him, “You aren’t one of his disciples too, are you?” ³⁴  Peter ³⁵  denied it: “I am not!”

Yohanes 21:12

21:12 “Come, have breakfast,” Jesus said. ³⁶  But none of the disciples dared to ask him, “Who are you?” because they knew it was the Lord.

[6:11]  ¹ tn Grk “likewise also (he distributed) from the fish.”

[6:45]  ² sn A quotation from Isa 54:13.

[6:45]  ³ tn Or “listens to the Father and learns.”

[6:61]  ⁴ tn Grk “When Jesus knew within himself.”

[6:61]  ⁵ tn Or “were grumbling.”

[6:61]  ⁶ tn Or “Does this cause you to no longer believe?” (Grk “cause you to stumble?”)

[6:61]  sn Does this cause you to be offended? It became apparent to some of Jesus’ followers at this point that there would be a cost involved in following him. They had taken offense at some of Jesus’ teaching (perhaps the graphic imagery of “eating his flesh” and “drinking his blood,” and Jesus now warned them that if they thought this was a problem, there was an even worse cause for stumbling in store: his upcoming crucifixion (John 6:61b-62). Jesus asked, in effect, “Has what I just taught caused you to stumble? What will you do, then, if you see the Son of Man ascending where he was before?” This ascent is to be accomplished through the cross; for John, Jesus’ departure from this world and his return to the Father form one continual movement from cross to resurrection to ascension.

[7:4]  ⁷ tn Or “seeks to be well known.”

[7:4]  ⁸ sn No one who seeks to make a reputation for himself does anything in secret means, in effect: “if you’re going to perform signs to authenticate yourself as Messiah, you should do them at Jerusalem.” (Jerusalem is where mainstream Jewish apocalyptic tradition held that Messiah would appear.)

[7:26]  ⁹ tn Or “speaking openly.”

[7:26]  ¹⁰ sn They are saying nothing to him. Some people who had heard Jesus were so impressed with his teaching that they began to infer from the inactivity of the opposing Jewish leaders a tacit acknowledgment of Jesus’ claims.

[7:26]  ¹¹ tn Grk “this one.”

[7:26]  ¹² tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[7:26]  sn See the note on Christ in 1:20.

[9:3]  ¹³ tn Grk “this one.”

[9:3]  ¹⁴ tn Grk “but so that.” There is an ellipsis that must be supplied: “but [he was born blind] so that” or “but [it happened to him] so that.”

[9:3]  ¹⁵ tn Or “deeds”; Grk “works.”

[9:3]  ¹⁶ tn Or “manifested,” “brought to light.”

[9:3]  ¹⁷ tn Grk “in him.”

[11:8]  ¹⁸ tn Grk “The disciples said to him.”

[11:8]  ¹⁹ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the Jewish leaders. See the previous references and the notes on the phrase “Jewish people” in v. 19, and “Jewish religious leaders” in vv. 24, 31, 33.

[11:8]  ²⁰ tn Grk “seeking.”

[11:8]  ²¹ tn Grk “And are.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[12:3]  ²² tn Or “half a liter”; Grk “a pound” (that is, a Roman pound, about 325 grams or 12 ounces).

[12:3]  ²³ tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The adjective πιστικῆς (pistikh") is difficult with regard to its exact meaning; some have taken it to derive from πίστις (pistis) and relate to the purity of the oil of nard. More probably it is something like a brand name, “pistic nard,” the exact significance of which has not been discovered.

[12:3]  sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This aromatic oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.

[12:3]  ²⁴ tn Grk “And she.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[12:3]  ²⁵ sn This is a parenthetical note by the author. With a note characteristic of someone who was there and remembered, the author adds that the house was filled with the fragrance of the perfumed oil. In the later rabbinic literature, Ecclesiastes Rabbah 7.1.1 states “The fragrance of good oil is diffused from the bedroom to the dining hall, but a good name is diffused from one end of the world to the other.” If such a saying was known in the 1st century, this might be the author’s way of indicating that Mary’s act of devotion would be spoken of throughout the entire world (compare the comment in Mark 14:9).

[12:42]  ²⁶ sn The term rulers here denotes members of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews. Note the same word (“ruler”) is used to describe Nicodemus in 3:1.

[12:42]  ²⁷ sn See the note on Pharisees in 1:24.

[12:42]  ²⁸ tn The words “Jesus to be the Christ” are not in the Greek text, but are implied (see 9:22). As is often the case in Greek, the direct object is omitted for the verb ὡμολόγουν (Jwmologoun). Some translators supply an ambiguous “it,” or derive the implied direct object from the previous clause “believed in him” so that the rulers would not confess “their faith” or “their belief.” However, when one compares John 9:22, which has many verbal parallels to this verse, it seems clear that the content of the confession would have been “Jesus is the Christ (i.e., Messiah).”

[12:42]  sn See the note on Christ in 1:20.

[12:42]  ²⁹ tn Or “be expelled from.”

[12:42]  ³⁰ sn Compare John 9:22. See the note on synagogue in 6:59.

[16:5]  ³¹ sn Now the theme of Jesus’ impending departure is resumed (I am going to the one who sent me). It will also be mentioned in 16:10, 17, and 28. Jesus had said to his opponents in 7:33 that he was going to the one who sent him; in 13:33 he had spoken of going where the disciples could not come. At that point Peter had inquired where he was going, but it appears that Peter did not understand Jesus’ reply at that time and did not persist in further questioning. In 14:5 Thomas had asked Jesus where he was going.

[16:5]  ³² sn Now none of the disciples asks Jesus where he is going, and the reason is given in the following verse: They have been overcome with sadness as a result of the predictions of coming persecution that Jesus has just spoken to them in 15:18-25 and 16:1-4a. Their shock at Jesus’ revelation of coming persecution is so great that none of them thinks to ask him where it is that he is going.

[18:25]  ³³ tn The words “in the courtyard” are not in the Greek text. They are supplied for the benefit of the modern reader, to link this scene to the preceding one in John 18:15-18.

[18:25]  ³⁴ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “are you?”).

[18:25]  ³⁵ tn Grk “That one denied it and said”; the referent of the pronoun (Peter) has been specified in the translation for clarity.

[21:12]  ³⁶ tn Grk “said to them.” The words “to them” are omitted because it is clear in context to whom Jesus was speaking, and the words are slightly redundant in English.